Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	harden_v	let_v	pharaoh_n	4,715	5	11.0616	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43590	A vindication of the review, or, The exceptions formerly made against Mr. Horn's catechisme set free from his late allegations, and maintained not to be mistakes by J.H., Parson of Massingham p. Norf.	Hacon, Joseph, 1603-1662.	1662 (1662)	Wing H178; ESTC R16206	126,172	264

never have laid any great weight upon that place Gal. 5.4 Ye are fallen from Grace for in the third ch v. 26. he saith ye are all the children of God by faith in Christ Jesus Such warnings and exhortations are usefull to all for as the secure are awakened and the unsound may hereby be made better than they are so are true beleevers held in that state which they have attained By fear of falling away they are preserved from falling away Care and watchfulness are spiritual graces of God whereby they continue stedfast When many of Christs disciples being offended left him their departure endangered the rest the twelve therefore he kept by him by asking them thus will ye also go away As for such impossibilitie of falling away as you speak of I know not any That which certainly shall not in the event come to pass may yet be possible in it self to come to pass For the Saints considered in themselves to fall away is a thing possible yea very probable such is their weakness such is their danger But upon supposition of Gods Decree and promise and preservation it is impossible that it should be They are as frail as glasses but they are held by a warie hand God will not suffer them to be tempted above their strength but knoweth how to deliver them out of temptation He will not suffer the rod of the wicked to rest to abide long upon the lot of the righteous lest the righteous put forth their hands to wickedness He shortens the days of trouble that the Elect be not born down nor sink under the burden And sometimes speedily takes them away lest malice should alter their understanding or deceit beguile their soul To prove that there is a difference betwixt true beleevers and Apostates besore their fall I alledged several places to which you have answered severally and largely But you have said nothing that hath made any of those testimonies to that purpose invalid The two first did shew not onely that there is a difference but that the ground of that difference is in Gods secret counsel To those two I shall onely add now some other the like and then conclude this chapter Joh. 17.12 None of them is lost but the son of perdition And what that signifies you cannot better understand than by conferring with a parallel place of the same subject namely Joh. 13.18 I speak not of you all I know whom I have chosen in each of these texts Judas is he that is excepted and in the one he is called the son of perdition in the other he is said not to be chosen and thence it was he fell away and was lost And that Election to life is spoken of there and not to Office is certain and evident for Judas was chosen to be an Apostle When the Jews in so great a part fell off from the true Church it was a very great offence How doth the Apostle remove it Rom. 11.7 Israel hath not obtained that which he seeketh for but the Election hath obtained it When some turned the Grace of God into wantonness S. Jude to prevent the scandal saith that such false teachers and their followers were not good at first and at best but such as crept in unawares and were before of old ordained to this condemnation And when the generalitie of the inhabitants of the earth did wonder after the Beast and worship him there is in serted a clause of difference betwixt them and others and that difference derived from the very fountain or foundation of God the Elect are excepted Revel 13.8 All whose names are not written in the book of life from the foundation of the world CHAP. XXIX The will of God IF it please the Reader to peruse first mine and then yours and but compare them together I suppose he will not think it needfull that any thing more be written now about the title or subject of this chapter When we are speaking of the will of God you betake jrour self to the Free will of man bringing forth such fragments as have often been served up I shall onely take notice of some other things which you have fallen upon no way belonging hither For you are like a valiant Gamester and will have at all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joannes ad oppositum as you can hold up any thing that you have said you can oppose whatsoever another saith yea sometimes although it be your own opinion Sect. 2. But he says God is to be worshipped in spirit and truth now and not as before Christs coining in outward rites shadows and ceremonies which then bare a great part of Gods service I am glad M. H. is for such spiritual worship if it be in realitie for he may have it is likely a secret intention contrary to his revealed sayings as he signifies of God Soon after this about the beginning of your next Section you call it a Threed-bare distinction of A Revealed will and secret and like better of Conditional and Absolute I told you then you had often heard it and I like it the better for being common and ordinary You say little to it there and here you make a Jest upon it and a jest if it be a threed-bare one as this is is stark naught but if withall it be prophane and Lucianical it is the more abominable To understand and to make out the two-fold will of God manifestly delivered in holy Scripture it concerneth you as well as others and I think you cannot do it better than others have done For example Exod. 7.3 4. God commanded Pharaoh to let the people go at the very same time he hardened Pharaoh's heart that he might not let them go Yours of Conditionall and Absolute will not help the matter here unless you can tell what should be the condition in this case You that hold God willeth all men to be saved in your sense without any difference till they themselves make it not conferring one place of Scripture with another one principle of Faith with the rest must make two contrary wills or else deny whether directly or by consequence Gods omnipotence It being a most certain truth in Reason and in Religion gion that God doth whatsoever he will both in Heaven and in Earth But others say consonantly to other parts of Christian Divinity that Gods revealed will is not always properly a will but onely figuratively interpretatively or by way of likeness He is said to will because he seemeth to will in declaring what he willeth should be mans duty and what he will accept and approve of if performed Now because this is declared by the Law or Commandment therefore it is called his revealed will This is no way contrary to his will whereby he peremptorily determines what he himself will do and what shall inevitably come to pass which because he hath not discovered to us except matter of prophecy or promise is therefore called his secret will Or